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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Vav 'ד ללכ - םייחה רוקמ

that gossip, even if the speaker has the same authority as two ארָקְנ לכוֹרו ,רוּסאדּ ,רֵתוֹי רבדּה תא םיִעְטמ אוּה םִא
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witnesses).
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,ןוֹעְמִשִּׁמ ןיִבֵמ אוּה םִא )רמוֹל ךְירִצ ןיא( יֵעבִּמ אלו .הז רוּבֲע
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Be'er Mayim Chayim on page 229
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,אוּה תמא םִא :וֹלאְשׁ ןוֹעְמִשֶּׁשׁ ,ןוֹגכּ( הזבּ קפַּתּסִמ ןידֲַעֶשׁ
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RK6/6. Even in a useful circumstance where the victim can יאדּובּ ,)םכינְפִבּ יִתוֹא הנּגּ ןבוּארְֶשׁ ,ךָרְבח יִל רפִּסֶּשּׁ המ
believe the speaker, that is only when the victim knows the speaker הלּגי אלֹ ןכּ םגּ אמָתסִבּ וּלִּפא אלּא ,וֹל תוֹלּגל וֹל רוּסא
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very well, meaning, that the “victim” is very familiar with the
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personality of the speaker (12), that he never lies and does not ,ןבוּארְ לע וֹבִּלבֶּשׁ האנִשּׂה רֵתוֹי קיזחמ אוּה וירָבדְִבּ יִכּ ,וֹל
exaggerate, and the victim is so confident of the truthfulness of
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the speaker and he believes him in this regard and in fact always היה םִאֶשִּׁמ ,םינְשׁ יִפִּמ עמְשׁיֶּשׁכּ ,רֵתוֹי וֹלצא לבּקְַתיֶּשׁ
believes him in whatever he says (13) with the same authority as two הבירְִמִל ןכּ םגּ וּאוֹביֶּשׁ םיִמעְפּ םגו .דחא יִפִּמ קרַ עֵמוֹשׁ
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witnesses testifying in court whose testimony is incontrovertible.
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(Please see the following Hagahah). But if this victim does not .שׁדחֵמ תוּליִכרְה ררֵוֹעְתנֶּשׁ ,ינֵשּׁה הז ידֵי לע
always believe the speaker in all other regards, just in this regard
because he relishes and enjoys the gossip and Lashon Hara, and so
this victim now rationalizes and decides that the speaker must be לע הבוּשְׁתּ תוֹשֲׂעל אבוּ וֹרבח לע ליגּרְִהו רבע םִאו .ג
telling the truth and he believes him just as he would believe two ַ ָ ַ ָ ֵ ֲ ַ ִ ְ ַ ָ ְ
witnesses; obviously this is forbidden. In fact, contrary to this, the סיּפיו וּנּמִּמ הליִחְמ שֵׁקּביֶּשׁ דע הנקַּתּ וֹל ןיא )ד( ,וֹנוֲֹע
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more he believes him and concludes the story is true, the more he
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falls into the category of those people who believe Lashon Hara and ואלּה לע רבע רֶשׁא לע ,םוֹקמּל הבוּשְׁתּ הֶשֲׂעי םגו ,וֹתוֹא
Mekor Hachayim Be'er Mayim Chayim on page 235 .םייּח םימ ראבִבּ
Rechilut.
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ןוֹשׁלבּ וֹמכּ אוּה וינידּ יֵטרְָפּ לכו "ךָימּעבּ ליִכרָ ךְלֵת אלֹ"דּ
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ןיּעו םָשׁ ןיּע ,ב"י ףיִעס 'ד ללכִבּ 'א קלחבּ ליֵעל ערָה
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RK6/7. All this, however, was relevant only during the epoch of
the Talmud. But nowadays all Authorities are in agreement (15)
that nobody can claim they believe someone because they are as
authoritative as two witnesses testifying in Beit Din and that he
never lies about anything. Therefore in no circumstance can the
victim believe the “testimony” \ “gossip” of this speaker although
he can suspect the veracity of the speaker’s story. Apart from this,
it is improbable that one could comply with all of the conditions in
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the and 6 halachot. From this you can see how many people
make a mistake in this regard, that they are very careful not to
speak Lashon Hara or Rechilut and not to believe it if they hear
it being spoken by others but they will believe it if it is spoken by
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